Should we stand when the Bible is read?

The second and third verses give the general statement, and then in verses 4-8 we have the details of this remarkable assembly. In the first place, Ezra, we are told, "stood upon a pulpit" (or tower) "of wood, which they had made for the purpose;" the object being, as in modern days, that he might be seen and heard by all the congregation. Six stood beside him on his right hand, and seven on his left hand, and the Spirit of God has caused their names to be recorded, for it was a memorable day, and the privilege vouchsafed to them of standing by Ezra was great. In the next place, "Ezra opened the book in the sight of all the people; (for he was above all the people;) and when he opened it, all the people stood up." This was no mere form, for the book Ezra opened was the voice of the living God to the people, and they acknowledged it as such by reverently standing. The words it contained had been first spoken by the Lord at Sinai, "out of the midst of the fire," and Israel had trembled before the holy One who spake them, and "intreated that the word should not be spoken to them any more;" and all this could not fall to be recalled by those who now stood before Ezra. They therefore stood up, as in the presence of their God; "and Ezra blessed the Lord, the great God;" i.e., he gave thanks, or in praying gave thanks to Jehovah. We find this use of the word bless in the New Testament, especially in connection with the Paschal feast and the Lord's Supper. Thus in Matthew, for example, it is said that "Jesus took bread, and blessed" (Matt. 26:26), whereas in Luke we read that "He took bread, and gave thanks." (Luke 22:19.) It is thus clear that "bless," when used in this way, has the significance of thanksgiving. (See also 1 Cor. 14:16.) It is the more necessary to point this out, and to insist upon it, from the fact that a mass of sacerdotal assumptions is founded upon the perversion of the word "to bless," in the endeavour to prove that the bread and the cup in the Lord's Supper must first receive a priestly blessing, or be consecrated. It is maintained, for example, that when Paul says, "The cup of blessing which we bless," means the cup which we priests bless. The light of Scripture instantly reveals the unholy character of such priestly trifling with the simple teaching of the word of God, whereby saints are shut out from their privileges, and deprived of the place of nearness and blessing into which they have been brought on the ground of redemption. (See John 20:17; Heb. 10:19-22, etc.)

At the conclusion of Ezra's prayer, or thanksgiving, "all the people answered, Amen, Amen, with lifting up their hands: and they bowed their heads and worshipped the Lord with their faces to the ground." (v. 6.) It is a striking scene, for the Lord was working on the hearts of His people with power, and hence it was that their very attitude expressed their hallowed reverence.* They stood while Ezra prayed, and then, together with their responses of "Amen, Amen," with uplifted hands, they worshipped with their faces to the ground.

Then followed under great attention the reading, from the morning until the midday. Ezra stood upon a pulpit of wood, which was a raised platform which had been made for this purpose. Alongside of Ezra were thirteen men; in all, counting in Ezra, fourteen men faced the people. They probably took turns in reading from the law. Their names are interesting if we look at their meaning--Mattithiah (gift of the LORD); Shema (hearing); Anaiah (answer of the LORD); Uriah (the LORD is Light); Hilkiah (portion of the LORD); Maaseiah (work of the LORD); Mishael (who is as God is); Malchijah (King is the LORD); Hashum (wealthy); Hashbaddanah (esteemed by judging); Zechariah (the LORD remembers); Meshullam (reward). These names are suggestive of the Word itself Then Ezra unrolled the parchment seen by all the people. Great reverence was manifested to the Word by all the people standing up. Then Ezra blessed the Lord, the great God. Amen, Amen was the people's answer, with the lifting up of their hands. Then they bowed their heads and worshipped the Lord with their faces to the ground. Ezra and the people believed that what they read is the Word of God. Hence this reverence, this praise and the attitude of submission. How little reverence for the Word of God our generation manifests. This too is a fruit of the destructive criticism, which has put the Bible on the same level with common literature. Thirteen others are mentioned who, with the Levites, caused the people to understand the law. Some think it means that the people did not understand Hebrew, and that the Hebrew text had to be translated into Aramaic. This is probably incorrect. Hebrew was not unknown after the captivity, for Haggai, Zechariah and Malachi spoke and wrote in that language. It rather means the interpretation of what had been read, that is, an exposition of it. The names of these thirteen expositors are also of interest. The first is Jeshua, which means "Jehovah is salvation"; this is the great truth which all Bible exposition must emphasize.

When Ezra opened the book of the Law, all the people stood up spontaneously. This was God's doing, and thus there was seen a willing response for God's Word. Then "Ezra blessed the Lord, the great God" (v. 6). What is implied in this blessing? Mark 14:22 and Luke 22:19, compared together, make this clear, for Mark says, "Jesus took bread and blessed and broke it," while Luke, referring to the same occasion, says, "He took bread and gave thanks and broke it." Thus it is clear that Ezra's blessing was a prayer of thanksgiving. How right it was then for all the people to respond, "Amen, Amen," lifting up their hands and bowing their heads in worship.

As Josiah had done previously (2 Kings 23:3), Ezra stood on an elevated platform, with the elders, or chief fathers at his right and at his left. With a solemn gesture he opens the book in the sight of all the people and above their heads, thus giving the law the place of authority which belonged to it. Then he blesses Jehovah, the great God. Certainly, it was in this book that God had revealed Himself and laid claim to obedience. All the people add their amen to Ezra's prayer; they lift up their hands, bowing their heads and worshipping.

There are two important things for us to notice in verses 5 and 6; all the people stood up-there was reverence; and "Ezra blessed the LORD", that would indicate a sense of thankfulness.

We see that before there was any regulation of the people through the Word, it was God Himself who came before their souls. It is a grand start to the understanding of divine truth if God has His rightful place in our affections.

*In a state of spiritual barrenness and declension the people of God, it may often be noticed, assume positions of bodily ease during praise or prayer; but the moment there is the display of the Spirit's power all this is changed, and those who are most under His influence will immediately adopt the posture (either kneeling or standing) which most exhibits what is suited to the presence of God.

But with what reverence and godly fear should we take up this holy revelation. It is the word of God. Well may we stand in awe, with prostrate hearts, and awakened consciences. Privilege it is, unspeakable blessing too, to have this precious book; but let us never forget Whose book, Whose word it is.

This reading and the attention given to it lasted about six hours. That is a long time to stand. How many of us spend six hours reading the Bible in one day and then the next day are anxious for more? Of course it is not always possible to read for six hours on end; but the point is that these people had the time and they utilised it.

"Z. Y. X." We do not know of any Christians who regard kneeling in prayer as "an imperative duty." We should feel called upon to protest against such a notion. The New Testament does not lay down any rule as to bodily attitude, and we must say that when Scripture is silent, no one has any right to legislate. We certainly do like to kneel whenever we can. We consider it a suited attitude to express the reverential and devotional feelings of the heart. We are often pained to see people habitually remaining seated while prayer is being offered, and that, too, in cases where bodily health or want of space could not be pleaded as an excuse.

It seems to us to show great want of reverence and solemnity. It looks lazy and self-indulgent. We find our Lord kneeling in prayer. (Luke 22:41) We find the apostle Paul kneeling with the elders of Ephesus. (Acts 20:36) It is in every way a becoming posture; but when people undertake to speak of it as "an imperative duty," we regard it as a piece of unwarrantable assumption. We have often found a quantity of self wrapped up in these little crotchets about bodily attitude in praying or singing, We never find persons of any spirituality or real breadth of mind occupied about such things. Our own feeling as to all such matters is this, let people have their crotchets if they will, let them kneel, or sit, or stand, as they feel led; but let them not attempt to force their crotchets or their attitudes as "an imperative rule" upon other people. If a man gives us a "thus says the Lord" we shall, by the grace of God, bow to it; but if it be merely a "thus says Mr. So-and-so," we must take it for what it is worth.

And, having referred to the subject of attitude, we would very lovingly call attention to a matter which, in our judgement, demands a little serious consideration; we allude to the habit of sitting during the holy and solemn exercise of prayer. We are fully aware, of course, that the grand question in prayer is, to have the heart in a right attitude. And further, we know, and would ever bear in mind, that many who attend our prayer-meetings are aged, infirm, and delicate people, who could not possibly kneel for any length of time — perhaps not at all. Then again, it often happens that, even where there is not physical weakness, and where there would be real desire to kneel down, as feeling it to be the proper attitude, yet, from actual want of space, it is impossible to change one's position.

All these things must be taken into account; but, allowing as broad a margin as possible in which to insert these modifying clauses, we must still hold to it that there is a very deplorable lack of reverence in many of our public reunions for prayer. We frequently observe young men, who can neither plead physical weakness nor want of space, sitting through an entire prayer-meeting. This, we confess, is offensive, and we cannot but believe it grieves the Spirit of the Lord. We ought to kneel down when we can; it expresses reverence and prostration. The blessed Master "kneeled down and prayed." (Luke 22:41) His apostle did the same, as we read in Acts 20:36, "When he had thus spoken, he kneeled down and prayed with them all."